Halakhah su Deuteronomio 15:19

However, regarding the matter of lashes, there is a difference between [the examples]. As all those [simply] specified in one negative commandment only receive one [set of] lashes - for example, "the wage of a harlot and the price of a dog"(Deuteronomy 23:19); and "leaven and [...] honey" (Leviticus 2:11); "the case of a stranger [or] an orphan" (Deuteronomy 24:17), and all that is similar to them. But the negative commandments that [also] have a general category and are specified at the beginning or end [of the category] - for example, this negative commandment that specified "uncooked and boiled" and is [then] generalized, "Do not eat [...] but only roasted with fire"; and so [too], with a nazerite (Numbers 6:4), "from anything that is obtained from the grapevine [...] may he not eat," and afterwards it specifies, "seeds [...] or skin," ('and grapes wet and dry,' Numbers 6:3) - with these and those similar to them, we give lashes for each and every one. [This is] because the inclusion of the specification that was not needed, indicates lashes for each one [of them], as we have said. And the teacher was prolific in his proofs about this in the ninth shoresh in his Book of the Commandments - that the calculation of commandments is not the same as the calculation of [which commandments require] lashes [independently]. And that which I have said that Ramban, may his memory be blessed, will count each of the ones specified by their names individually - each one by itself - only when they are separate in their content, as we have written; [it] is, for example, [in the case of] 'leaven and honey,' [and] 'the wage and the price.' But in a case where it is the same content - even if they are specified by different names - they are only counted as one commandment. For example, "All male first-borns that are born in your herd and in your flock" (Deuteronomy 15:19) is only one commandment to sanctify all of the first-borns; and the specification is [also] only one commandment. And so [too], "All tithes of the herd or flock" (Leviticus 27:32) is only one commandment to separate to give the tithes of these animals. And so [too], "Judges and officers" (Deuteronomy 16:18) is only that we should establish justice through these people and it is one commandment. And so [too], "An honest balance, honest weights, an honest ephah, and an honest hin" (Leviticus 19:36) is all one commandment, that we should not lie about measures.

As it is required for the house of Israel to read from the scrolls, and to teach in the Torah, and to conclude with the prophets, on each day according to its subject matter — laws of Pesaḥ on Pesaḥ, laws of Shavuot on Shavuot, laws of Sukkot on Sukkot, as it is written "And Moses spoke the appointed-times of haShem to the children of Israel" (Leviticus 23:44), and it is commanded to read every matter at its time and extrapolate on the subject of the day, as taught, "Rabbi Shimon ben Elazar says:¹In our manuscripts, it says "The Rabbis taught" here. Moses ordained for Israel that they would investigate and extrapolate on the matter of the day — laws of Pesaḥ on Pesaḥ, laws of Shavuot on Shavuot, laws of Sukkot on Sukkot" (Megillah 32a:17). On Ḥanukkah we read the princes (Numbers 7). On Purim we read "And Amalek came" (Exodus 17:8—16). When Rosh Ḥodesh Adar falls on Shabbat we read the portion of the sheqalim (Exodus 30:11—16). "And Rabbi Yitzḥaq Nappaḥa said: when Rosh Ḥodesh Adar falls on Shabbat, bring three Torah scrolls, and read one for the matter of the day, and one for the new moon, and one from Ki Tissa. And Rabbi Yitzḥaq Nappaḥa said: when Rosh Ḥodesh Tevet falls on Shabbat, bring three Torah scrolls, and read one for the matter of the day, and one for Rosh Ḥodesh, and one for Ḥanukkah" (Megillah 29b:22). On Ḥanukkah and on Purim three people read, on Rosh Ḥodesh and on Ḥol ha-Moed four people read — since there is Musaf, we add [mosifin] a person. When Rosh Ḥodesh Adar falls on Shabbat, we read the portion of the sheqalim (Exodus 30:11—16). When it falls on another day of the week, we advance the reading of the portion of the sheqalim, and interrupt the special readings. On the second² Shabbat of the month we read 'Remember' (Deuteronomy 25:17—17). On the third, the red heifer (Numbers 19:1—22). On the fourth, 'This month' (Exodus 12:1—20). If it falls on the sixth, then 'This month' is on the fifth. After that they return to the regular order. And everyone interrupts the order for Rosh Hodesh, Ḥanukah, Purim, fast days, festival days, and Yom Kippur (Mishnah Megillah 3:5). On Pesaḥ they read the portion of the festivals. And a mnemonic is: "during the bull, sanctify with money, cut in the desert, send the firstborn." On Shavuot, "On the third day" (Exodus 19:1–20:23), and on the second day, "Every firstborn" (Deuteronomy 15:19—16:37). On Rosh Hashanah, "And haShem remembered Sarah" (Genesis 21:1–34) and on the second day, "And God tested Abraham" (Genesis 22:1—24). On Yom Kippur, "after the death" (Leviticus 16:1—34). On Sukkot, the offerings for Sukkot (Numbers 29:12—34). On Ḥanukkah, the princes (Numbers 7). On Purim, "And Amalek came" (Exodus 17:8—16). On Rosh Hodesh, "And on your new months" (Numbers 28:1–15). On the watches, the matter of creation (Genesis 1:1—2:3). On fast days, "And Moses petitioned" (Exodus 32:11—14, Exodus 34:1–10). On Mondays and Thursdays and on Shabbat in the afternoon they read according to the order, but they are not counted in the order. As it is said, "And Moses spoke the appointed-times of haShem to the children of Israel" (Leviticus 23:44) — it's commanded that they read each and every one at its time.

That is that He commanded us to consecrate firstborn animals - meaning, to separate and designate them for what is appropriate for one to do with them. And that is His, may He be blessed, saying, "Consecrate to Me every firstborn" (Exodus 13:2). And it is explained in the Torah that these animals are only cattle, sheep and the species of donkeys. And this command about the firstborn pure animal was already repeated - and that is the commandment that we are speaking about now - when He said, "Every firstborn that is born, etc." (Deuteronomy 15:19). And this law of the firstborn pure animal is that they bring it to the priest, he offers its fat and its blood, and they eat the rest of it in Jerusalem. And the regulations of this commandment have already been completely explained in Tractate Bekhorot. And at the end of Tractate Challah (Mishnah Challah 4), it is explained that this commandment is only practiced in the Land. And the language of the [Sifrei] (Sifrei Devarim 106:2) is, "I might think that one brings the firstborn from outside of the Land (to be sacrificed). [Hence] we learn to say, 'And you shall eat before the Lord, your God [...] the tithe of your grain [… and the firstborn]' (Deuteronomy 14:23). From the place where you bring the grain, you bring the firstborn." Behold it has been made clear to you that that this commandment is only practiced in the Land - whether the Temple is in existence or whether it is not in existence, like it is [not in existence] now in our times - like the tithe of grain. (See Parashat Bo, Re'eh; Mishneh Torah, Firstlings 1.)